Timeless Torah

Pharaoh understood that his two dreams were important, he just didn’t know why. So when his wise men were unable to interpret them, Joseph’s uncanny ability to divine their significance was, literally, a godsend.

On the surface, this is a conventional story. A person wrongfully imprisoned regains his freedom. A outsider proves wiser than the establishment. More importantly, a simple believer beats the priestly elite. The sages whom Pharaoh consulted were the chartumim, an official class of adepts who read omens and interpreted dreams. These dream decoders in the ancient world had status, were close to rulers, and wielded considerable influence. It is no accident that the two interpreters of dreams in Tanach - Joseph and Daniel - do so in alien environments, Joseph in Egypt, Daniel in Babylon. For while the Torah attaches significance to dreams (not least, to those of Joseph himself), it regards dream-divination as an essentially pagan practice. That is why Torah goes out of its way to emphasize that Joseph and Daniel sought direction, not from the occult, but from G-d.

Indeed, three times the word Elokim (G-d) appears in our narrative. The first is when Joseph explicitly disavows any personal skill in deciphering dreams, “I cannot do it, but Elokim will.” The second and third are uttered by Pharaoh himself, as in, “Can we find anyone like this man in whom is the spirit of Elokim?” and “Since Elokim has made all this known to you.”
What is going on here? Egypt was not a monotheistic culture. To the contrary, it revered many gods. Why then does Joseph take it for granted that Pharaoh will understand his reference to Elokim, an assumption that in fact proved correct?

Torah has two primary words for G-d, His four-lettered name we allude to as (A) Hashem and (B) Elokim. The philosopher-poet of the eleventh century, Yehudah Halevi explains that El which generically means, “A force/power of nature.” was what the ancient pagans worshipped. Judaism, of course, argued that the various forces of nature were not independent, autonomous, or in conflict. They represented the single creative will of one Author. The Torah therefore speaks of Elokim in the plural, meaning, “The sum of all forces.” Hashem, however, is something else: It is G-d’s proper name. The difference between proper names and generic descriptions is fundamental. Things have descriptions, but only persons have proper names. When we call someone by name we engage them. We open ourselves to them and invite them to open themselves to us. We regard them as ends, not means, not merely tools to satisfy our desires.

Hence, Elokim is the G-d we discover in nature. Hashem is G-d we encounter in revelation. Judaism embodies both universal and particular design. Torah begins with characters and events whose significance is that they are universal archetypes: Adam & Eve, Cain & Abel, Noah and the flood. Their stories tell us about the order G-d creates and the chaos we invent via our hubris, rebellion, and violence. Only later does the Torah turn to the particular covenant G-d enters into with the family of Abraham and Sarah. That duality from the universal to the particular is not marginal to Judaism. It expresses itself in the form of two Covenants of Law, the first with Noah and all humanity, the second with Abraham and his descendants. It is also found in Judaism’s description of two forms of knowledge: “If you are told, ‘There is wisdom (chochmah) among the nations,’ believe it. If you are told, ‘There is Torah among the nations,’ do not believe it.”

Chochmah is the truth we discover; Torah is the truth we inherit. Chochmah is the universal heritage of mankind by virtue of the fact that we are created in G-d’s “image and likeness.” Torah is the specific heritage of Israel. Chochmah is how things are; Torah is how things ought to be. The first is the aspect of Elokim accessible to all mankind; the second is that special, intimate relationship Hashem has with the people He holds close.

The Book of Genesis works on this assumption: Elokim is intelligible to all human beings. Therefore, Elokim comes in a vision to Avimelech, king of Gerar, despite the fact that he is a pagan. Similarly the Hittites call Abraham “a prince of Elokim.” Similarly, Jacob in conversations with Lavan and Eisav uses the term Elokim.
That is why Joseph takes for granted that the Egyptians will understand the idea of Elokim, though they are wholly unfamiliar with the concept of Hashem. This is made clear in two pointed contrasts. 1) Concerning Joseph himself the Torah repeatedly states, “Hashem was with Joseph…Hashem gave him success in everything.” But in speaking to Potiphar’s wife, who is attempting to seduce him, Joseph says, “How then could I…sin against Elokim.” 2) When the Pharaoh speaks to Joseph he twice uses the word Elokim, unlike the Pharaoh of Moses’ day, who asks, “Who is Hashem that I should obey Him?…I do not know Hashem.” Simply put, an Egyptian understands Elokim, the G-d of nature that provides for his needs, but not Hashem, the personal G-d that demand your complete obedience.

Judaism was - and to this day remains - unique. We believe that G-d is the G-d of all humanity. He created all. He is accessible to all. He cares for all. He has made a contract with all. Concurrently, there is a relationship with G-d that is unique to the Jewish people, one that places us under His direct sovereignty. This exclusive convention demands that we risk our entire being on this inimitable pledge of ours.

As we frantically search for a way to avoid a “clash of civilizations” it seems to me that humanity can learn much from this two-track system. Since we are all in “the image and likeness” of G-d, this should guarantee basic, non-negotiable principles of human dignity. But then there are many cultures and civilizations, each distinct. We do not presume to judge them, except insofar as they succeed or fail in honoring universal principles: sanctity of life, integrity of property, equal justice, etc. The challenge of Judaism today is what it was in the days of Joseph: to be true to the call of Hashem while sharing with others the blessing of Elokim. That is a formula for peace and graciousness in an era badly in need of both.